Unfortunately there can be no doubt that man is, on the whole, less good than he imagines
himself or wants to be. Everyone carries a shadow, and the less it is embodied in the individual's
conscious life, the blacker and denser it is. If an inferiority is conscious, one always has a
chance to correct it. Furthermore, it is constantly in contact with other interests, so that it is
continually subjected to modifications. But if it is repressed and isolated from consciousness, it
never gets corrected.

"Psychology and Religion" (1938). In CW 11: Psychology and Religion: West and East. P.131

It is a frightening thought that man also has a shadow side to him, consisting not just of little
weaknesses- and foibles, but of a positively demonic dynamism. The individual seldom knows
anything of this; to him, as an individual, it is incredible that he should ever in any circumstances
go beyond himself. But let these harmless creatures form a mass, and there emerges a raging
monster; and each individual is only one tiny cell in the monster's body, so that for better or worse
he must accompany it on its bloody rampages and even assist it to the utmost. Having a dark suspicion of these grim possibilities, man turns a blind eye to the shadow-side of human nature.
Blindly he strives against the salutary dogma of original sin, which is yet so prodigiously true. Yes,
he even hesitates to admit the conflict of which he is so painfully aware.

"On the Psychology of the Unconscious" (1912). In CW 7: Two Essays on Analytical Psychology.
P.35

We know that the wildest and most moving dramas are played not in the theatre but in the hearts
of ordinary men and women who pass by without exciting attention, and who betray to the world
nothing of the conflicts that rage within them except possibly by a nervous breakdown. What is so
difficult for the layman to grasp is the fact that in most cases the patients themselves have no
suspicion whatever of the internecine war raging in their unconscious. If we remember that there
are many people who understand nothing at all about themselves, we shall be less surprised at the
realization that there are also people who are utterly unaware of their actual conflicts.

If you imagine someone who is brave enough to withdraw all his projections, then you get an
individual who is conscious of a pretty thick shadow. Such a man has saddled himself with new
problems and conflicts. He has become a serious problem to himself, as he is now unable to say that
they do this or that, they are wrong, and they must be fought against. He lives in the "House of the
Gathering." Such a man knows that whatever is wrong in the world is in himself, and if he only
learns to deal with his own shadow he has done something real for the world. He has succeeded in
shouldering at least an infinitesimal part of the gigantic, unsolved social problems of our day.

"Psychology and Religion" (1938). In CW 11: Psychology and Religion: West and East. P.140

There is a deep gulf between what a man is and what he represents, between what he is as an
individual and what he is as a collective being. His function is developed at the expense of the
individuality. Should he excel, he is merely identical with his collective function; but should he not,
then, though he may be highly esteemed as a function in society, his individuality is wholly on the
level of his inferior, undeveloped functions, and he is simply a barbarian, while in the former case
he has happily deceived himself as to his actual barbarism.

Psychological Types (1921). CW 6: P.III

Taking it in its deepest sense, the shadow is the invisible saurian tail that man still drags behind him.
Carefully amputated, it becomes the healing serpent of the mysteries. Only monkeys parade with
it.

The Integration of the Personality. (1939).

How else could it have occurred to man to divide the cosmos, on the analogy of day and night,
summer and winter, into a bright day-world and a dark night-world peopled with fabulous monsters,
unless he had the prototype of such a division in himself, in the polarity between the conscious and
the invisible and unknowable unconscious? Primitive man's perception of objects is conditioned
only partly by the objective behaviour of the things themselves, whereas a much greater part is often
played by intrapsychic facts which are not related to the external objects except by way of
projection. This is due to the simple fact that the primitive has not yet experienced that ascetic
discipline of mind known to us as the critique of knowledge. To him the world is a more or less
fluid phenomenon within the stream of his own fantasy, where subject and object are undifferentiated and in a state of mutual interpenetration.

"Psychological Aspects of the Mother Archetype" (1939) In CW 9, Part 1: The Archetypes and the
Collective Unconscious. P. 187

We carry our past with us, to wit, the primitive and inferior man with his desires and emotions, and
it is only with an enormous effort that we can detach ourselves from this burden. If it comes to a
neurosis, we invariably have to deal with a considerably intensified shadow. And if such a person
wants to be cured it is necessary to find a way in which his conscious personality and his shadow
can live together.

"Answer to Job" (1952). In CW 11: Psychology and Religion: West and East. P.12

The world is as it ever has been, but our consciousness undergoes peculiar changes. First, in remote
times (which can still be observed among primitives living today), the main body of psychic life was
apparently in human and in nonhuman Objects: it was projected, as we should say now.
Consciousness can hardly exist in a state of complete projection. At most it would be a heap of
emotions. Through the withdrawal of projections, conscious knowledge slowly developed. Science,
curiously enough, began with the discovery of astronomical laws, and hence with the withdrawal,
so to speak, of the most distant projections. This was the first stage in the despiritualization of the
world. One step followed another: already in antiquity the gods were withdrawn from mountains
and rivers, from trees and animals. Modern science has subtilized its projections to an almost
unrecognizable degree, but our ordinary life still swarms with them. You can find them spread out
in the newspapers, in books, rumours, and ordinary social gossip. All gaps in our actual knowledge
are still filled out with projections. We are still so sure we know what other people think or what
their true character is.

"Psychology and Religion" (1938) In CW II: Psychology and Religion: West and East. P. 140

When we must deal with problems, we instinctively resist trying the way that leads through
obscurity and darkness. We wish to hear only of unequivocal results, and completely forget that
these results can only be brought about when we have ventured into and emerged again from the
darkness. But to penetrate the darkness we must summon all the powers of enlightenment that
consciousness can offer.

"The Stages of Life" (1930). In CW 8: The Structure and Dynamics of the Psyche. P.752

Everything that man should, and yet cannot, be or do- be it in a positive or negative sense - lives on
as a mythological figure and anticipation alongside his consciousness, either as a religious
projection or-what is still more dangerous-as unconscious contents which then project themselves
spontaneously into incongruous objects, e.g., hygienic and other "salvationist" doctrines or practices.
All these are so many rationalized substitutes for mythology, and their unnaturalness does more
harm than good.

"The Psychology of the Child Archetype" (1940). In CW 9, Part I: The Archetypes and the
Collective Unconscious. P.287

The hero's main feat is to overcome the monster of darkness: it is the long-hoped-for and expected
triumph of consciousness over the unconscious. The coming of consciousness was probably the
most tremendous experience of primeval times, for with it a world came into being whose existence
no one had suspected before. "And God said, 'Let there be light"' is the projection of that
immemorial experience of the separation of consciousness from the unconscious.

"The Psychology of the Child Archetype" (1940). In CW 9, Part I: The Archetypes and the
Collective Unconscious. P.284

The symbol is a living body, corpus et anima; hence the "child" is such an apt formula for the
symbol. The uniqueness of the psyche can never enter wholly into reality, it can only be realized
approximately, though it still remains the absolute basis of all consciousness. The deeper "layers"
of the psyche lose their individual uniqueness as they retreat farther and farther into darkness.
"Lower down," that is to say as they approach the autonomous functional systems, they become
increasingly collective until they are universalized and extinguished in the body's materiality, i.e.,
in chemical substances. The body's carbon is simply carbon. Hence "at bottom" the psyche is
simply "world." In this sense I hold Kerenyi to be absolutely right when he says that in the symbol
the world itself is speaking. The more archaic and "deeper," that is the more physiological, the
symbol is, the more collective and universal, the more "material" it is. The more abstract,
differentiated, and sp eci 'fie it is, and the more its nature approximates to conscious uniqueness and
individuality, the more it sloughs off its universal character. Having finally attained full consciousness, it runs the risk of becoming a mere allegory which nowhere oversteps the bounds of
conscious comprehension, and is then exposed to all sorts of attempts at rationalistic and therefore
inadequate explanation.

"The Psychology of the Child Archetype" (1940). In CW 9, Part I: The Archetypes and the
Collective Unconscious. P.291

The masculinity of the woman and the femininity of the man are inferior, and it is regrettable that
the full value of their personalities should be contaminated by something that is less valuable. On
the other hand, the shadow belongs to the wholeness of the personality: the strong man must
somewhere be weak, somewhere the clever man must be stupid, otherwise he is too good to be true
and falls back on pose and bluff. Is it not an old truth that woman loves the weaknesses of the
strong man more than his strength, and the stupidity of the clever man more than his cleverness ?

To remain a child too long is childish, but it is just as childish to move away and then assume that
childhood no longer exists because we do not see it. But if we return to the "children's land" we
succumb to the fear of becoming childish, because we do not understand that everything of psychic
origin has a double face. One face looks forward, the other back. It is ambivalent and therefore
symbolic, like all living reality.

Psychology and Alchemy (1944). CW 12. P.74

No, the demons are not banished; that is a difficult task that still lies ahead. Now that the angel of
history has abandoned the Germans,* the demons will seek a new victim. And that won't be
difficult. Every man who loses his shadow, every nation that falls into self-righteousness, is their
prey.... We should not forget that exactly the same fatal tendency to collectivization is present in the
victorious nations as in the Germans, that they can just as suddenly become a victim of the demonic
powers.

"The Postwar Psychic Problems of the Germans" (1945)

*Written I945.

Just as we tend to assume that the world is as we see it, we naively suppose that people are as we
imagine them to be. In this latter case, unfortunately, there is no scientific test that would prove the
discrepancy between perception and reality. Although the possibility of gross deception is infinitely
greater here than in our perception of the physical world, we still go on naively projecting our own
psychology into our fellow human beings. In this way everyone creates for himself a series of more
or less imaginary relationships based essentially on projection.

"General Aspects of Dream Psychology" (1916). In CW 8: The Structure and Dynamics of the
Psyche. P.507

The change of character brought about by the uprush of collective forces is amazing. A gentle and
reasonable being can be transformed into a maniac or a savage beast. One is always inclined to lay
the blame on external circumstances, but nothing could explode in us if it had not been there. As
a matter of fact, we are constantly living on the edge of a volcano, and there is, so far as we know,
no way of protecting ourselves from a possible outburst that will destroy everybody within reach.
It is certainly a good thing to preach reason and common sense, but what if you have a lunatic
asylum for an audience or a crowd in a collective frenzy? There is not much difference between
them because the madman and the mob are both moved by impersonal, overwhelming forces.

"Psychology and Religion" (1938). In CW 11: Psychology and Religion: West and East. P.25

It is the face of our own shadow that glowers at us across the Iron Curtain.

Man and His Symbols. In CW 18: P.85

Whenever contents of the collective unconscious become activated, they have a disturbing effect
on the conscious mind, and contusion ensues. If the activation is due to the collapse of the
individual's hopes and expectations, there is a danger that the collective unconscious may take the
place of reality. This state would be pathological. If, on the other hand, the activation is the result
of psychological processes in the unconscious of the people, the individual may feel threatened or
at any rate disoriented, but the resultant state is not pathological, at least so far as the individual is
concerned. Nevertheless, the mental state of the people as a whole might well be compared to a
psychosis.

"The Psychological Foundation for the Belief in Spirits (1920). In CW 8: The Structure and
Dynamics of the Psyche. P.595

The individual ego could be conceived as the commander of a small army in the struggle with his
environments war not infrequently on two fronts, before him the struggle for existence, in the rear
the struggle against his own rebellious instinctual nature. Even to those of us who are not pessimists
our existence feels more like a struggle than anything else. The state of peace is a desideratum, and
when a man has found peace with himself and the world it is indeed a noteworthy event.

"Analytical Psychology and Weltanschauung" (1928) In CW 8: The Structure and Dynamics of the
Psyche. P.693

If a man is endowed with an ethical sense and is convinced of the sanctity of ethical values, he is
on the surest road to a conflict of duty. And although this looks desperately like a moral
catastrophe, it alone makes possible a higher differentiation of ethics and a broadening of consciousness. A conflict of duty forces us to examine our conscience and thereby to discover the shadow.

Depth Psychology and a New Ethic. (1949). In CW 18. P.17

The shadow is a moral problem that challenges the whole ego-personality, for no one can become
conscious of the shadow without considerable moral effort. To become conscious of it involves
recognizing the dark aspects of the personality as present and real. This act is the essential condition
for any kind of self-knowledge.

Aion (1951). CW 9, Part II: P.14

To confront a person with his shadow is to show him his own light. Once one has experienced a
few times what it is like to stand judgingly between the opposites, one begins to understand what
is meant by the self. Anyone who perceives his shadow and his light simultaneously sees himself from two sides and thus gets in the middle.

Filling the conscious mind with ideal conceptions is a characteristic of Western theosophy, but
not the confrontation with the shadow and the world of darkness. One does not become
enlightened by imagining figures of light, but by making the darkness conscious.

"The Philosophical Tree" (1945). In CW 13: Alchemical Studies. P.335

A man who is unconscious of himself acts in a blind, instinctive way and is in addition fooled by
all the illusions that arise when he sees everything that he is not conscious of in himself coming
to meet him from outside as projections upon his neighbour.

"The Philosophical Tree" (1945). In CW 13: Alchemical Studies. P.335

Projections change the world into the replica of one's own unknown face.

Aion (1955). CW 14: P.17

The "other" may be just as one-sided in one way as the ego is in another. And yet the conflict
between them may give rise to truth and meaning-but only if the ego is willing to grant the other
its rightful personality.

"Concerning Rebirth" (1940) In CW 9, Part I: The Archetypes of the Collective Unconscious.
P.237

Good does not become better by being exaggerated, but worse, and a small evil becomes a big one
through being disregarded and repressed. The shadow is very much a part of human nature, and it
is only at night that no shadows exist.

"A Psychological Approach to the Dogma of the Trinity" (1942) In CW 11: Psychology and
Religion: West and East. P.286

We know that the wildest and most moving dramas are played not in the theatre but in the hearts
of ordinary men and women who pass by without exciting attention, and who betray to the world
nothing of the conflicts that rage within them except possibly by a nervous breakdown. What is so
difficult for the layman to grasp is the fact that in most cases the patients themselves have no
suspicion whatever of the internecine war raging in their unconscious. If we remember that there
are many people who understand nothing at all about themselves, we shall be less surprised at the
realization that there are also people who are utterly unaware of their actual conflicts.

In reality, the acceptance of the shadow-side of human nature verges on the impossible. Consider
for a moment what it means to grant the right of existence to what is unreasonable, senseless, and
evil! Yet it is just this that the modern man insists upon. He wants to live with every side of
himself-to know what he is. That is why he casts history aside. He wants to break with tradition
so that he can experiment with his life and determine what value and meaning things have in
themselves, apart from traditional resuppositions.

"Psychotherapist or the Clergy" (1932). In CW 11: Psychology and Religion: West and East. P.528